The 39 Articles of Religion

The 39 Articles form the basic summary of belief of the Church
of England. They were drawn up by the Church in convocation in 1563 on the
basis of the 42 Articles of 1553. Clergymen were ordered to subscribe to the
39 Articles by Act of Parliament in 1571. As part of the via media (middle
way) of Elizabeth I, the Articles were deliberately latitudinarian but were
not intended to provide a dogmatic definition of faith. It is clear that they
are phrased very loosely to allow for a variety of interpretations. The Church
of England still requires its ministers to publicly avow their faithfulness
to these Articles.

The articles were based on the work of Thomas Cranmer, Archbishop of Canterbury
(1533-1556). Cranmer and his colleagues prepared several statements of faith
during the reign of Henry VIII but it was not until the reign of Edward VI that
the ecclesiastical reformers were able to make more thorough changes. Shortly
before Edward's death, Cranmer presented a doctrinal statement consisting of
forty-two points: this was the last of his major contributions to the development
of Anglicanism.

Mary Tudor suppressed the 42 Articles when she returned England to the Catholic
faith; however, Cranmer's work became the source of the 39 Articles which Elizabeth
I established as the doctrinal foundations of the Church of England. There are
two editions of the 39 Articles: those of 1563 are in Latin and those of 1571
are in English.

The 39 Articles repudiate teachings and practices that Protestants in general
condemned in the Catholic church. For example, they deny the teachings concerning
Transubstantiation (XXVIII), the sacrifice of the Mass (XXXI), and the sinlessness
of Our Lady (XV). However, they affirm that Scripture is the final authority
on salvation (VI), Adam's fall compromised human free will (X), both bread and
wine should be served to all in the Lord's Supper (XXX), and that ministers
may marry (XXXII).

Article I: Of Faith in the Holy Trinity

There is but one living and true God, everlasting, without body, parts, or
passions; of infinite power, wisdom, and goodness; the Maker, and Preserver
of all things both visible and invisible. And in unity of this Godhead there
be three Persons, of one substance, power, and eternity; the Father, the Son,
and the Holy Ghost.

Article II: Of the Word or Son of God, which was made very Man

The Son, which is the Word of the Father, begotten from everlasting of the
Father, the very and eternal God, and of one substance with the Father, took
Man's nature in the womb of the blessed Virgin, of her substance: so that two
whole and perfect Natures, that is to say, the Godhead and Manhood, were joined
together in one Person, never to be divided, whereof is one Christ, very God,
and very Man; who truly suffered, was crucified, dead, and buried, to reconcile
His Father to us, and to be a sacrifice, not only for original guilt, but also
for all actual sins of men.

Article III: Of the going down of Christ into Hell

As Christ died for us, and was buried, so also is it to be believed, that he
went down into Hell.

Article IV: Of the Resurrection of Christ

Christ did truly rise again from death, and took again his body, with flesh,
bones, and all things appertaining to the perfection of Man's nature; wherewith
he ascended into Heaven, and there sitteth, until he return to judge all Men
at the last day.

Article V: Of the Holy Ghost

The Holy Ghost, proceeding from the Father and the Son, is of one substance,
majesty, and glory, with the Father and the Son, very and eternal God.

Article VI: Of the Sufficiency of the holy Scriptures for salvation

Holy Scripture containeth all things necessary to salvation: so that whatsoever
is not read therein, nor may be proved thereby, is not to be required of any
man, that it should be believed as an article of the Faith, or be thought requisite
or necessary to salvation. In the name of the holy Scripture, we do understand
those Canonical books of the Old and New Testament, of whose authority was never
any doubt in the Church.

Of the Names and Number of the Canonical Books

Genesis
Exodus
Leviticus
Numbers
Deuteronomy
JoshuaJudges
Ruth
The First Book of Samuel
The Second Book of Samuel
The First Book of Kings
The Second Book of Kings

The First Book of Chronicles
The Second Book of Chronicles
The First Book of Esdras
The Second Book of Esdras
The Book of Esther
The Book of Job
The Psalms
The Proverbs
Ecclesiastes or Preacher
Cantica, or Songs of Solomon
Four Prophets the greater
Twelve Prophets the less

And the other Books (as Hierome saith) the Church doth read for example of
life and instruction of manners; but yet doth it not apply them to establish
any doctrine; such are these following:

The Third Book of Esdras
The Fourth Book of Esdras
The Book of Tobias
The Book of Judith
The rest of the Book of Esther
The Book of Wisdom
Jesus the Son of Sirach

Baruch the Prophet
The Song of the Three Children
The Story of Susanna
Of Bel and the Dragon
The Prayer of Manasses
The First Book of Maccabees
The Second Book of Maccabees

All the Books of the New Testament, as they are commonly received, we do receive,
and account them Canonical.

Article VII: Of the Old Testament

The Old Testament is not contrary to the New: for both in the Old and New Testament
everlasting life is offered to Mankind by Christ, who is the only Mediator between
God and Man, being both God and Man. Wherefore there are not to be heard, which
feign that the old Fathers did look only for transitory promises. Although the
Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian
men, nor the Civil precepts thereof ought of necessity to be received in any
commonwealth; yet, notwithstanding, no Christian man whatsoever is free from
the obedience of the Commandments which are called Moral.

Article VIII: Of the Three Creeds

The Three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly
called the Apostles' Creed, ought thoroughly to be received and believed: for
they may be proved by most certain warrants of holy Scripture.

Article IX: Of Original or Birth-Sin

Original Sin standeth not in the following of Adam, (as the Pelagians do vainly
talk), but it is the fault and corruption of the Nature of every man, that naturally
is ingendered of the offspring of Adam; whereby man is very far gone from original
righteousness, and is of his own nature inclined to evil, so that the flesh
lusteth always contrary to the spirit; and therefore in every person born into
this world, it deserveth God's wrath and damnation. And this infection of nature
doth remain, yea, in them that are regenerated; whereby the lust of the flesh,
called in Greek, phronema sarkos, which some do expound the wisdom, some sensuality,
some the affection, some the desire, of the flesh, is not subject to the Law
of God. And although there is no condemnation for them that believe and are
baptized, yet the Apostle doth confess, that concupiscence and lust hath of
itself the nature of sin.

Article X: Of Free-Will

The condition of Man after the fall of Adam is such, that he cannot turn and
prepare himself, by his own natural strength and good works, to faith, and calling
upon God: Wherefore we have no power to do good works pleasant and acceptable
to God, without the grace of God by Christ preventing us, that we may have a
good will, and working with us, when we have that good will.

Article XI: Of the Justification of Man

We are accounted righteous before God, only for the merit of our Lord and Saviour
Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that
we are justified by Faith only is a most wholesome Doctrine, and very full of
comfort, as more largely is expressed in the Homily of Justification.

Article XII: Of Good Works

Albeit that Good Works, which are the fruits of Faith, and follow after Justification,
cannot put away our sins, and endure the severity of God's Judgement; yet are
they pleasing and acceptable to God in Christ, and do spring out necessarily
of a true and lively Faith; insomuch that by them a lively Faith may be as evidently
known as a tree discerned by the fruit.

Article XIII: Of Works before Justification

Works done before the grace of Christ, and the Inspiration of his Spirit, are
not pleasant to God, forasmuch as they spring not of faith in Jesus Christ,
neither do they make men meet to receive grace, or (as the School-authors say)
deserve grace of congruity: yea, rather, for that they are not done as God hath
willed and commanded them to be done, we doubt not but they have the nature
of sin.

Article XIV: Of Works of Supererogation

Voluntary Works besides, over, and above, God's Commandments, which they call
Works of Supererogation, cannot be taught without arrogancy and impiety: for
by them men do declare, that they do not only render unto God as much as they
are bound to do, but that they do more for his sake, than of bounden duty is
required: whereas Christ saith plainly, When ye have done all that are commanded
to you, say, We are unprofitable servants.

Article XV: Of Christ alone without Sin

Christ in the truth of our nature was made like unto us in all things, sin
only except, from which he was clearly void, both in his flesh, and in his spirit.
He came to be the Lamb without spot, who, by sacrifice of himself once made,
should take away the sins of the world, and sin, as Saint John saith, was not
in him. But all we the rest, although baptized, and born again in Christ, yet
offend in many things; and if we say we have no sin, we deceive ourselves, and
the truth is not in us.

Article XVI: Of Sin after Baptism

Not every deadly sin willingly commited after Baptism is sin against the Holy
Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied
to such as fall into sin after Baptism. After we have received the Holy Ghost,
we may depart from grace given, and fall into sin, and by the grace of God we
may arise again, and amend our lives. And therefore they are to be condemned,
which say, thay can no more sin as long as they live here, or deny the place
of forgiveness to such as truly repent.

Article XVII: Of Predestination and Election

Predestination to Life is the everlasting purpose of God, whereby (before the
foundations of the world were laid) he hath constantly decreed by his counsel
secret to us, to deliver from curse and damnation those whom he hath chosen
in Christ out of mankind, and to bring them by Christ to everlasting salvation,
as vessels made to honour. Wherefore, they which be endued with so excellent
a benefit of God be called according to God's purpose by his Spirit working
in due season: they through Grace obey the calling: they be justified freely:
they be made sons of God by adoption: they be made like the image of his only-begotten
Son Jesus Christ: they walk religiously in good works, and at length, by God's
mercy, they attain to everlasting felicity.

As the godly consideration of Predestination, and our Election in Christ, is
full of sweet, pleasant, and unspeakable comfort to godly persons, and such
as feel in themselves the working of the Spirit of Christ, mortifying the works
of the flesh, and their earthly members, and drawing up their mind to high and
heavenly things, as well because it doth greatly establish and confirm their
faith of eternal Salvation to be enjoyed through Christ, as because it doth
fervently kindle their love towards God: So, for curious and carnal persons,
lacking the Spirit of Christ, to have continually before their eyes the sentence
of God's Predestination, is a most dangerous downfal, whereby the Devil doth
thrust them either into desperation, or into wretchlessness of most unclean
living, no less perilous than desperation.

Furthermore, we must receive God's promises in such wise, as they be generally
set forth to us in holy Scripture: and, in our doings, that Will of God is to
be followed, which we have expressly declared unto us in the Word of God.

Article XVIII: Of obtaining eternal Salvation only by the Name of Christ

They also are to be had accursed that presume to say, That every man shall
be saved by the Law or Sect which he professeth, so that he be diligent to frame
his life according to that Law, and the light of Nature. For holy Scripture
doth set out unto us only the Name of Jesus Christ, whereby men must be saved.

Article XIX: Of the Church

The visible Church of Christ is a congregation of faithful men, in the which
the pure Word of God is preached, and the Sacraments be duly ministered according
to Christ's ordinance in all those things that of necessity are requisite to
the same.

As the Church of Jerusalem, Alexandria, and Antioch have erred: so also the
Church of Rome hath erred, not only in their living
and manner of Ceremonies, but also in matters of Faith.

Article XX: Of the Authority of the Church

The Church hath power to decree Rites or Ceremonies, and authority in Controversies
of Faith: And yet it is not lawful for the Church to ordain anything contrary
to God's Word written, neither may it so expound one place of Scripture, that
it be repugnant to another. Wherefore, although the Church be a witness and
a keeper of holy Writ, yet, as it ought not to decree any thing against the
same, so besides the same ought it not to enforce any thing to be believed for
necessity of Salvation.

Article XXI: Of the Authority of General Councils

General Councils may not be gathered together without the commandment and will
of Princes. And when they be gathered together, (forasmuch as they be an assembly
of men, whereof all be not governed with the Spirit and Word of God,) they may
err, and sometimes have erred, even in things pertaining unto God. Wherefore
things ordained by them as necessary to salvation have neither strength nor
authority, unless it may be declared that they be taken out of holy Scripture.

Article XXII: Of Purgatory

The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration
as well of Images as of Reliques, and also invocation of Saints, is a fond thing
vainly invented, and grounded upon no warranty of Scripture, but rather repugnant
to the Word of God.

Article XXIII: Of Ministering in the Congregation

It is not lawful for any man to take upon him the office of publick preaching,
or ministering the Sacraments in the Congregation, before he be lawfully called,
and sent to execute the same. And those we ought to judge lawfully called and
sent, which be chosen and called to this work by men who have publick authority
given unto them in the Congregation, to call and send Ministers into the Lord's
vineyard.

Article XXIV: Of speaking in the Congregation in such a tongue as the people
understandeth

It is a thing plainly repugnant to the Word of God, and the custom of the Primitive
Church, to have publick Prayer in the Church, or to minister the Sacraments
in a tongue not understanded of the people.

Article XXV: Of the Sacraments

Sacraments ordained of Christ be not only badges or tokens of Christian men's
profession, but rather they be certain sure witnesses, and effectual signs of
grace, and God's good will towards us, by the which he doth work invisibly in
us, and doth not only quicken, but also strengthen and confirm our Faith in
him.

There are two Sacraments ordained of Christ our Lord in the Gospel, that is
to say, Baptism, and the Supper of the Lord.

Those five commonly called Sacraments, that is to say, Confirmation, Penance,
Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments
of the Gospel, being such as have grown partly of the corrupt following of the
Apostles, partly are states of life allowed in the Scriptures; but yet have
not like nature of Sacraments with Baptism, and the Lord's Supper, for that
they have not any visible sign or ceremony ordained of God.

The Sacraments were not ordained of Christ to be gazed upon, or to be carried
about, but that we should duly use them. And in such only as worthily receive
the same have they a wholesome effect or operation: but they that receive them
unworthily purchase to themselves damnation, as Saint Paul saith.

Article XXVI: Of the Unworthiness of the Ministers, which hinders not the
effect of the Sacrament

Although in the visible Church the evil be ever mingled with the good, and
sometimes the evil have chief authority in the Ministration of the Word and
Sacraments, yet forasmuch as they do not the same in their own name, but in
Christ's, and do minister by his commission and authority, we may use their
Ministry, both in hearing the Word of God, and in the receiving of the Sacraments.
Neither is the effect of Christ's ordinance taken away by their wickedness,
nor the grace of God's gifts diminished from such as by faith and rightly do
receive the Sacraments ministered unto them; which be effectual, because of
Christ's institution and promise, although they be ministered by evil men.

Nevertheless it appertaineth to the discipline of the Church, that inquiry
be made of evil Ministers, and that they be accused by those that have knowledge
of their offences; and finally being found guilty, by just judgement be deposed.

Article XXVII: Of Baptism

Baptism is not only a sign of profession, and mark of difference, whereby Christian
men are discerned from others that be not christened, but is also a sign of
Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism
rightly are grafted into the Church; the promises of the forgiveness of sin,
and of our adoption to be the sons of God by the Holy Ghost, are visibly signed
and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto
God. The Baptism of young Children is in any wise to be retained in the Church,
as most agreeable with the institution of Christ.

Article XXVIII: Of the Lord's Supper

The Supper of the Lord is not only a sign of the love that Christians ought
to have among themselves one to another; but rather it is a Sacrament of our
Redemption by Christ's death: insomuch that to such as rightly, worthily, and
with faith, receive the same, the Bread which we break is a partaking of the
Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood
of Christ.

Transubstantiation (or the change of the substance of Bread and Wine) in the
Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain
words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion
to many superstitions.

The Body of Christ is given, taken, and eaten, in the Supper, only after an
heavenly and spiritual manner. And the mean whereby the Body of Christ is received
and eaten in the Supper is Faith.

The Sacrament of the Lord's Supper was not by Christ's ordinance reserved,
carried about, lifted up, or worshipped.

Article XXIX: Of the Wicked which do not eat the Body of Christ in the use
of the Lord's Supper

The Wicked, and such as be void of a lively faith, although they do carnally
and visibly press with their teeth (as Saint Augustine saith) the Sacrament
of the Body and Blood of Christ, yet in no wise are they partakers of Christ:
but rather, to their condemnation, do eat and drink the sign or Sacrament of
so great a thing.

Article XXX: Of both kinds

The Cup of the Lord is not to be denied to the Lay-people; for both the parts
of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be
ministered to all Christian men alike.

Article XXXI: Of the one Oblation of Christ finished upon the Cross

The Offering of Christ once made is that perfect redemption, propitiation,
and satisfaction, for all the sins of the whole world, both original and actual;
and there is none other satisfaction for sin, but that alone. Wherefore the
sacrifices of Masses, in the which it was commonly said, that the Priest did
offer Christ for the quick and the dead, to have remission of pain or guilt,
were blasphemous fables, and dangerous deceits.

Article XXXII: Of the Marriage of Priests

Bishops, Priests, and Deacons, are not commanded by God's Law, either to vow
the estate of single life, or to abstain from marriage: therefore it is lawful
for them, as for all other Christian men, to marry at their own discretion,
as they shall judge the same to serve better to godliness.

Article XXXIII: Of Excommunicated Persons, how they are to be avoided

That person which by open denunciation of the Church is rightly cut off from
the unity of the Church, and excummunicated, ought to be taken of the whole
multitude of the faithful, as an Heathen and Publican, until he be openly reconciled
by penance, and received into the Church by a Judge that hath authority thereunto.

Article XXXIV: Of the Traditions of the Church

It is not necessary that Traditions and Ceremonies be in all places one, and
utterly like; for at all times they have been divers, and may be changed according
to the diversities of countries, times, and men's manners, so that nothing be
ordained against God's Word. Whosoever through his private judgement, willingly
and purposely, doth openly break the traditions and ceremonies of the Church,
which be not repugnant to the Word of God, and be ordained and approved by common
authority, ought to be rebuked openly, (that others may fear to do the like,)
as he that offendeth against the common order of the Church, and hurteth the
authority of the Magistrate, and woundeth the consciences of the weak brethren.

Every particular or national Church hath authority to ordain, change, and abolish,
ceremonies or rites of the Church ordained only by man's authority, so that
all things be done to edifying.

Article XXXV: Of Homilies

The second Book of Homilies, the several titles whereof we have joined under
this Article, doth contain a godly and wholesome Doctrine, and necessary for
these times, as doth the former Book of Homilies, which were set forth in the
time of Edward the Sixth; and therefore we judge them to be read in Churches
by the Ministers, diligently and distinctly, that they may be understanded of
the people.

Of the Names of the Homilies

Of the right Use of the Church.

Against peril of Idolatry.

Of the repairing and keeping clean of Churches.

Of good Works: first of Fasting.

Against Gluttony and Drunkenness.

Against Excess of Apparel.

Of Prayer.

Of the Place and Time of Prayer.

That Common Prayers and Sacraments ought to be ministered in a known tongue.

Of the reverent estimation of God's Word.

Of Alms-doing.

Of the Nativity of Christ.

Of the Passion of Christ.

Of the Resurrection of Christ.

Of the worthy receiving of the Sacrament of the Body and Blood of Christ.

Of the Gifts of the Holy Ghost.

For the Rogation-days.

Of the State of Matrimony.

Of Repentance.

Against Idleness.

Against Rebellion.

Article XXXVI: Of Consecration of Bishops and Ministers

The Book of Consecration of Archbishops and Bishops, and Ordering of Priests
and Deacons, lately set forth in the time of Edward the Sixth, and confirmed
at the same time by authority of Parliament, doth contain all things necessary
to such Consecration and Ordering: neither hath it any thing, that of itself
is superstitious or ungodly. And therefore whosoever are consecrated or ordered
according to the Rites of that Book, since the second year of the forenamed
King Edward unto this time, or hereafter shall be consecrated or ordered according
to the same Rites; we decree all such to be rightly, orderly, and lawfully consecrated
or ordered.

Article XXXVII: Of the Civil Magistrates

The Queen's Majesty hath the chief power in this Realm of England, and other
her Dominions, unto whom the chief Government of all Estates of this Realm,
whether they be Ecclesiastical or Civil, in all causes doth appertain, and is
not, nor ought to be, subject to any foreign Jurisdiction.

Where we attribute to the Queen's Majesty the chief government, by which Titles
we understand the minds of some slanderous folks to be offended; we give not
to our Princes the ministering either of God's Word, or of the Sacraments, the
which thing the Injunctions also lately set forth by Elizabeth our Queen doth
most plainly testify; but only that prerogative, which we see to have been given
always to all godly Princes in holy Scriptures by God himself; that is, that
they should rule all estates and degrees committed to their charge by God, whether
they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn
and evildoers.

The Bishop of Rome hath no jurisdiction in this Realm of England.

The Laws of the Realm may punish Christian men with death, for heinous and
grievous offences.

It is lawful for Christian men, at the commandment of the Magistrate, to wear
weapons, and serve in the wars.

Article XXXVIII: Of Christian men's Goods, which are not common

The Riches and Goods of Christians are not common, as touching the right, title,
and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding,
every man ought, of such things as he possesseth, liberally to give alms to
the poor, according to his ability.

Article XXXIX: Of a Christian man's Oath

As we confess that vain and rash Swearing is forbidden Christian men by our
Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion
doth not prohibit, but that a man may swear when the Magistrate requireth, in
a cause of faith and charity, so it be done according to the Prophet's teaching,
in justice, judgement, and truth.